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C. Jinarajadasa & Radha Burnier on The Kabbalah, Magic & Talismans C. JINARAJADASA & RADHA BURNIER ON THE SCHOOL OF THE WISDOM 1 The School of the Wisodm 2 Kabbalah, Magic & Talismans Table of Contents The School of the in a Glance ............................................................................................013 The School of the Wisdom 1949 - C. Jinarajadasa .....................................................013 The School of the Wisdom 1950 - C. Jinarajadasa .....................................................013 The School of the Wisdom & ADyar - Radha Burnier ...............................................013 3 The School of the Wisodm 4 Kabbalah, Magic & Talismans THE SCHOOL OF THE WISDOM 1 The Purpose of the School of the Wisdom C. Jinarajadasa, The aim of the School of the Wisdom is to enable the individual to cease from being one who gives intellectual adherence to a particular school of philosophy, and become one who learns to survey the problem of life directly by himself or herself. The essential search is to discover life as it is, life being inseparable from consciousness. The School of the Wisdom aims at bringing each student to survey things “from the centre” which is intuitive awareness. An intense sense of Life must always accompany every true student. There can be no Wisdom without an ever-increasing sense of Wonder. The aim of all studies in the School of the Wisdom is not the perfection of the individual but to enable the individual to use every faculty of his or her being for “lifting a little of the heavy Karma of the world”. Essential in the progress towards Wisdom is a growing intimacy with all aspects of Nature. The message which each tree, flower, animal, meadow, sea, sky and cloud has, must be listened to and understood. The student needs to learn to study the Book of Nature. 1 From the Inaugural Address of the School of the Wisdom by C. Jinarajadasa, 17 November 1949. 5 The School of the Wisodm 2 Ancient Wisdom Radha Burnier "The School of the Wisdom is one of the important activities at Adyar, important not only for this place, but for the work of the Theosophical Society as a whole, because it seeks to deepen the level of the participants' consciousness. "Members of the Society who remain at a superficial level, with superficial interests, cannot be effective in carrying out the Society's objectives." " People speak of various aspects of Theosophy, yet the truths of the Ancient Wisdom do not penetrate into their hearts and transform them." “at the beginning of each session of the School of the Wisdom, it is worthwhile for students to reflect on the nature of wisdom and the way to it.” “Niels Böhr is reputed to have begun his lectures by saying to his students, ‘Every sentence that I utter should be regarded by you not as an assertion, but as question.’ For the spiritual aspirant too this is the way to proceed.” 2 The School of the Wisdom & Adyar, Radha Burnier. 6 Kabbalah,The School Magic of the & TalismansWisdom “The School of the Wisdom aims to create an atmosphere in which the student draws upon his own inner resources. Immense re-sources lie within each, his own consciousness being the bed of truth. But he must go deep enough into his own consciousness to reach the source of truth. The Director and the speakers are there only to help the student to draw upon himself, discover the meanings for himself. That is the basis of wisdom.” “Fellow students must be like the fingers of one hand, like the strings of a harp finely tuned together. This mutual harmony is a means to discover conjointly more than what each can discover individually. When a group of students are attuned to each other, the mind of each one widens itself, and the unified mind of the group is a purer channel for truth than the individual minds. So, aspirants to wisdom must endeavour to preserve harmony at all times with each other and with their surroundings” 7 The School of the Wisodm 8 Kabbalah, Magic & Talismans THE SCHOOL OF THE WISDOM Inaugural Address Delivered on November 17, 1949 by C. Jinarajadasa3 President of the Theosophical Society THERE is an important distinction between Wisdom and knowledge. Wisdom will embrace within her field of operations every form of knowledge; but all knowledge in its entirety does not constitute Wisdom. Wherein lies the difference? All manifestation at all times consists of two aspects of the Unknowable, which are the Life and the Form. Knowledge gathered in every department of the knowable will map out the form-aspects of evolutionary processes and of being. Now, it is one function of the Wisdom-aspect in an individual to be in intimate touch with the form-side of everything; yet the universe in its aspect of form cannot be understood merely by mental processes, however high they are. Bergson has pointed out how intelligence, when it attempts to understand the manifestations of life, goes astray, since intelligence tends to treat all things as if they were made of lifeless matter. It needs a faculty higher than the mind, which is Buddhi [1] or Intuition, in order to come into a direct relation with all form, by identifying each form with itself. Wisdom arises when there is this identification of the knower with the thing to be known; unless there is this identification, there is only knowledge. To use a simile of today, Wisdom takes an aeroplane view of all things, constantly flying over the field of facts which are on the plane of the mind, as it were photographing them till no fact is omitted from its survey. Wisdom may thus be described as the essence of fact, surcharged with the spirit of Life. 3 Curuppumullage Jinarajadasa (1875-1953 was the fourth president of the Theosophical Society. 9 The School of the Wisodm This conception of the Wisdom was known both in ancient India and in Greece. In India, in the various philosophical schools gathered round individuals who were the heads of these schools, there was an attempt, within the limitation of what was considered worth knowing, to understand the multiplicity of things as one Whole. In every one of the Upanishadic schools the theme was to know life as the Unity. It was realized that this could not be achieved by mere mental processes; an essential element of the problem of acquiring Wisdom was a life of purification and dedication, with the mind and the emotions directed to high ideals through prayers and meditations. In ancient India, the search throughout was to discover, less the thing-as-it- is, and more the life-as-it-is. Of course the word “life” was inseparable from the word “consciousness”. There was very little science in those days, and the knowledge regarding the world was very much circumscribed, going scarcely beyond the boundaries of India. Nevertheless, the aim, starting from India as a centre, was to reach upwards to contact the universe as a Totality. In Greece, which had much more of art, history, drama, political development and other aspects of Greek culture, the Greek inquirer into the problem of Truth started by accepting the world-as-it-is, but he tried to see that world as from “on high”. The aim was to penetrate behind appearance, and to sense the innermost Reality which is the background of all appearance. Typical of this process is the attempt of Plato and his followers to see every form as reflecting the Idea or the Archetype. While a man might be a great knower of many things, he became truly wise only when his imagination and aspiration led him to sense the Archetypal World. It was this way of seeking which is fully described by the word coined by Pythagoras, “philosophos,” the lover of Wisdom. All Greeks knew that this conception of loving the wisdom was the contribution of Pythagoras. When we say today that a man is a philosopher, we little realize that if he were really that, he would not be merely a mental possessor of knowledge, but that his emotional nature would be so intense and pure that he would be all the time a lover as well, seeking to find through the objects of his study the Principle of Virtue, which once seen evokes at once in the beholder the profoundest love. 10 Kabbalah,The School Magic of the & TalismansWisdom The Wisdom, therefore, is not a matter of accumulating all the facts concerning Cosmogenesis and Anthropogenesis. The Wisdom has the task of understanding the innermost meaning underlying Cosmogenesis and Anthropogenesis. It is to help in the search for Wisdom that the individual has at his service a faculty greater than the higher mind, which is Buddhi. This faculty of Buddhi has as its instrument the koshaor vehicle which is called in the Hindu system Anandamaya -kosha, “the sheath composed of Bliss”. Bliss is the Indian equivalent of the love that accompanies Wisdom, which manifests through Buddhi, the Intuition. It is the purpose of a School of the Wisdom to bring each student to survey things “from the centre”. This means, first, that every possible event or experience in the universe, not merely in the mechanical evolutionary processes but specially concerning every revelation of mankind, has to be brought into the circumference. All these aspects have then to be surveyed as from the centre, so that each aspect is seen in relation to all other aspects. When so surveyed, the aim is to go beyond the mental survey to a realization of the meaning both of the centre and of the circumference. It goes without saying that into the circumference must be brought all knowledge that exists concerning Cosmogenesis and Anthropogenesis.
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